THE KASHMIR SERIES
OF
TBXTS AND STUDIBS.
No. XXXVII
_ SRI
MALINIVIJAYOTTARA
TANTRAM
BY
PANDIT MADHUSUDAN KAUL, SHASTRI, M. A., M. O. L.,
SUPERINTENDENT OF THE RESEARCH DEPARTMENT,
JAMMU AND KASHMIR STATE,
SRINAGAR.
PUBLISHED UNDER THE AUTHORITY OF THE GOVERNMENT
OF HIS HIGHNESS LIEUT-GENERAL MAHARAJA
SIR PRATAP 51NGH 5AH1B BAHADUR,
G. C. S I , G C. I, E., G. B. E., LL. D.,
MAHARAJA OF JAMMU AND KASHMIR STATE.
BOMBAy#.
Printed at the Tatva-vivbohaka PresSu
1922.
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and Published by
The Research Department, Jammu and Kashmir State,
Srinagar.
MALINIVIJAYOTTARA
TANTRAM.
FOREWORD,
The present volume of the Kashmir Series
of Texts and Studies represents the ^aiva yoga
as set forth in the Trika system of Kashmir. Its
edition is based on the collation of the manu-
scripts described below :
This manuscript belongs to the
Manuscript Library of the late Rdjardm Sastrt of
Srinagar. It is written out on country paper in
bold and legible S&rad 4 character. In size it is
just about foolscap. Leaves of the MS. number
fifty with an average of 27 lines to each page.
Its importance lies in its being correct and its
containing variae hcHones which proved greatly
useful in the collation work. It is complete
except a few omissions. New. No date; but
seems to be three-fourths of a century old.
u
(^). — ^This pertains to Pandit Harabhatta
Skstrf of this Department. The MS. is in the
form of a tlllapatra and is written on paper in
legible Sirad^ character. It consists of 25
leaves of foolscap size with 24 lines to each page.
It is correct and complete but with small lacunce
here and there. It is only twenty-five years
old. The MS. was of much assistance as far as
it threw light on many intricate points in the
volume under notice.
( n ). — This MS. is in possession of Pandit
Mahe^vara Rajdnaka of this Department. It is
copied on Kashmirian paper in Devan^ari
character. The handwriting is bold and legible.
The MS. contains 70 leaves measuring 10" by
6". There are a few blanks in the MS. It is
correct and older than either of the above two
MSS. One of its distinctive features consists in
its containing in the colophon the following
three couplets which mention the name of the
scribe and the date of completion of the trans-
cript and which are not met with in either of
the aforesaid MSS. The couplets run :
(O
iii
fl%ggn?Tf ^^^T^ETwira:^ «
Their rendering in English is as follows : —
1. The Tantram, to wit, Malintvijaya, was, of
yore, out of compassion for His devotees, said
in secrecy by Parame^a to Devi.
2. This Tantram, a never-failing help in
crossing the ocean of mundane existence, was
related to the devoted munis by K^rttikeya after
he had heard it from them, i.e., the Devi and
Parame^a the topic of Whose dialogue it formed.
3. The same Tantram, under the charge of
his religious preceptor, was transcribed on
Wednesday by the learned Govind^^rama, son
of ^ri Honda Pandita.
The date of the MS. is recorded as
5^, ie., on Tuesday, the 7th of the
dark fortnight of Vai^&kha 26 anno Vikrami.
This 26 must most probably be 1826 A. V.
or 1769 A. D, as is corroborated by the older
appearance of the paper used on the MS. in
question.
IV
In addition to the assistance derived from
the collation of the above MSS. much pains
have been taken in adopting many a corrigendum
in the variant readings of the text from their
direct and indirect references in TantrMoka,
Sri Svacchandatantram, Partol^ik^, Sivashtra-
vimar^inl and Vijn&,nabhairava (all of the
Kashmir Series), The major portion of the MS.
owes Its correction particularly to the TantrMoka
which is a detailed exposition of this and to the
Svacchanda to which it is in many respects akin.
For this the scholarly labour of my Sanskrit staff
is really commendable.
In spite of my overcautiousness in making
the present edition of the Malinlvijayatantram
really useful for the Tantric public, many
unavoidable blemishes have been lurking in the
book for want of the better material available.
I hope that my future researches, carried under
the munificent patronage of the Kashmir Darbar
in obtaining the desired material, will lead me to
better ends in view.
Srinagar, Kashmir, i Madhusupan Kaul,
jzst January ip22, J
INTRODUCTION.
General. — The supreme control over and
the gradual unification with the 36 principles
from Siva to the gross earth form, mUr aha, the
principal argument of the Mdlinttantram. The
first recipient of this mystic lore is Parame^a
who learns it from Aghora. The Tan tram is in
the form of an inter-locution between the Devi
and Parame^a, the sacred teachings whereof have
been communicated to the Rshis by Kumira the
destroyer of T&raka.
It seems from the opening verses that there
was originally a Tantram called the Siddhayo^^-
varitantram which consisted of nine crore verses
and which interpreted the Saivaistic teachings in
the light of Bheda, Bhedabheda and Abheda.
Its abnormal prolixity necessitated its being
summarised in three crore verses, the chief topic
dealt with therein being the path of yoga. The
abstract thus formed went by the name of M^lini-
vijaya. In course of time, another improved
and still more summarised edition of 12,000
yerses of the same was adopted. The tantram in
the present form is supposed to be the briefest
resume of the above as far as it is most
' convenient and helpful to the dull brain.
In my opinion supported by the text itself,
the Mdlinltantram is the latter part of the Siddha-
yogisvaritantram of which the former part was
probably represented by the Siddh^matam (cf,
^loka 13, M. V. T., 1st Adhikara).
Authorship' of the Tantram.— The Tantram
is affiliated to the Agama Sastra and is, as such,
of divine authorship. The origin of the sacred
lore or Agama is very beautifully painted in the
rich vocabulary of Tantrfiloka. It describes in a
masterly style the way how it was revealed to the
sages : —
“ The Logos, or the All-Transceding Word
(Parav^k), germinally contains all the S'astras or
Agamas in their super-sensuous form. This
Logos materialises gradually into the physical
form as syllables or vocables and, as such, forms
the units of speech. In its preliminary materiali-
sation as Pa^yantl, the two aspects of conscious-
ness are totally merged together and the words
^nd their meanings are not at all separated. The
objects of perception in this stage appear as of a
piece with the subject. In the intervening stage
of the Para, words and their meanings are
differentiated from each other in the mind before
being voiced forth. In the last stage it
becomes Vaikharl because it expresses itself
through the words uttered by different vocal
organs.
“ Thus the Para forms ultimately the source
of all the Sastras flowing out as spoken words
from the five faces of the Supreme Being, which
represent His fivefold Sakti — Cit, Ananda, Iccha,
JSana and Kriya. The five systems of revelation,
which principally originate from Paramas'iva
through His five powers, constitute the 92 schools
of Tantras divisible into three classes and de-
signated respectively — Siva, Rudra and Bhairava.
First of these which maintains the doctrine of
duality consists of ten systems only. The second
class contains eighteen systems and propounds
the doctrine of duality-unity or Bhedabheda.
The last, on the other hand, is unique in declaring
the eternal truth in the light of Idealistic Mcnism
and preaches its doctrine in 64 systems. ”
Vlll
The same line of thought is also perceptible
in the primeval utterances of our ancient vedic
seers. The reader is advised to consult the
verses 29, 45 hymn 164, mandala i, Rgveda.
/ 0 V -r I Ilf ■! ^ ^ *V-- -fV-.-
(W Kraf tR imflTlcn
srf^ II
( ^ ^ q fi fiTcn
riTin tt^nrotr ^ *wtR®i: I
35T 5fH^ f^dar'^^nr^
^ *i3«m II
Tantra defined. — Tantra being a generic
term for a class of religious and magical works is
designated as the mantra^astra though it generally
treats of (1) incantations, (ii) their philosophy,
(iii) the principles, (iv) the worlds, (v) ceremony,
(vi) initiation, (vii) worship, (viii) mental and
bodily discipline, (ix) observances of a Tantric.
Like the Veda it is, as the Tantrics hold, the
breath of the Supreme Being or in other words
the immutable and eternal knowledge.
The performance of the present day Vedic
ceremonies by the Kashmiris, which run side by
0
IX
side with those of the Tantras and which are
sometimes intermixed with the latter, leads to
believe that the Tantras are either an imitation
or a development of, or an improvement upon
the Vedic ceremonies, Thp Tantric supplement
is useful, in the opinion of the Tantrists, to
quicken and ensure the fulfilment of desires in
the Kali age.
Tantric worship. — It does not essentially
differ from that of the Vedas. It strongly main-
tains the omniscience and the omnipotence of
God. The complete immersion of the duality
in unity is the main lesson of the Tantras. The
adorer becomes the adored himself. His body is
the temple and his soul the idol in it. He is the
high priest not of a god above, around, or below
but of his own ever-wakeful self.
Tantric view of Moksha. — Moksha, in the
tantnc sense of the word, is the unfoldment of
powers brought about by the self-realization. It
is not the giving up of the mortal coil and thus
acquiring immunity from death. To a real
Tantric, birth and death are phenomena of his
own creation. He finds gratification as much in
X
the one as in the other (cf. Bhairavastotra of
Abhinava Gupta). He is the Bhairava whose
name even strikes terror into the destructive
agencies and at whose sweet will the world lives,
moves and has its being. His sole article of
faith is that death has significance only for those
who are subject to mortality and not for those
who have risen superior to its idea by their living
belief in the deathlessness of the soul (cf.
Tantraloka p. 192, vol. I)
Realistic Optimism of the Tantras. — A
Tantric, like the one believing in the Vedas, by
gradual marches on the spiritual path, comes to
feel his close kinship with nature. To him
both the animate and the inanimate are glowing
with dimity. The divinely glorious presence
puts an end to all his animal tendencies and
inspires him to fulfil his noble mission. His
self-centredness cheers him up and infuses him
with the fresh energy that facilitates and quick-
ens the dawn of his native glory without any
detriment to the enjoyment of the sweet pleasures
awaiting him in the world. To him the world
is not an illusion, not a Miy 4 of the Vedantisls,
and therefore he tries to make himself and his
surroundings happy to the best of his ability.
Potency of the Mantras. — The main theme
with which the Tantras are concerned is the
power of Mantras. Mantras, as the Tantrists
maintain, are certain scientifically arranged
formulas which, if practised according to the
Tantric precepts, bring about certain results
conducive to the fulfilment of utterer’s wishes.
Each and every Matrka ( ar, sir, etc.) is a living
energy in itself and should in no way be mistaken
for a mere Varna or letter. A living force is
created by placing the letters in a certain syste-
matic order by the Sadhaka.
The mantras are nothing but the harmoniously
living forces strong enough, no doubt, to accom-
plish even the most difficult undertakings of the
votaries of the Tantras. This is not all. The
arrangement of letters in a scientific procedure
goes a great way to help the worshipper, provided
no omissions of any sort of the part or parts in
the Tantric ceremony are made, to fathom out
the hidden secrets of nature, nay work wonders,
and gradually free him from the meshes of the
world and raise him high to the lofty plain of
supreme consciousness styled Paramapada.
All-embracing nature of the Tantras. — The
great merit of the Tantra lies in its all-compre-
hensive and all-embracing nature. The portals
of Tantra are invitingly open to all irrespective
of caste and creed. The repulsive and revolting
creed of untouchabihty is unknown here. The
sweet cup of nectar, which it holds in its out-
stretched palms, can be enjoyed by both the high
and the low. No hard and fast rules, nor any
strict observances like those of the Vaidikas, are
to be followed by the devotees of Tantra. Short-
lived and enervated as the men of iron age are,
they, by following the short and smooth methods
of Tantric self-culture, accomplish within a short
span of time what others achieve in ages after
ages. This is why the Tantras are popular and
have a large following.
Difficulties in the adoption of Tantric
methods. — But no rose is without a thorn. Good
and evil run side by side. There is nothing
which has unmixed good or unmixed evil in it.
The rosy path of the Tantric is beset with thorns
XIU
here and there, It is therefore the foremost duty
of the Sftdhaka to avoid the thorns and to adhere
to the rosy path, lest he fall into the trap of the
low spirits of nature, who, trying to cause mis-
chief, put obstacles in his way and thereby retard
his progress in the attainment of his desired
object. It is only the potency of the mantras
that brings about the subjugation of these
supersensuous beings.
But, as ill luck would have it, a novice or a
beginner in the Tantric ceremonies, oftener than
not, associates with the low spirits and makes
them minister to his unlawful ends. He discards
the achievement of the high ideal which he ought
to have followed strictly and unerringly. This
sort of practice is resorted to by the black magi-
cians whose fate is rendered miserable both here
and hereafter. Practices of this type are, never
and in no region, commendable on the part of the
real Tantrics. The realisation of the Advaita
Tattva is the chief aim, or the summum bonum,
to be attained by the high-class Tantrics. It is
to this end that they consecrate their lives and
gain the highest status in spirituality,
— In his commentary on the 17th verse
of the Tantraloka, volume i, p. 35, No. XXIX
of our Senes, Jayaratha says that the MMint-
vijayottara is so called because, due to the glory
of Milint, it occupies a pre-eminent position among
and is superior to all the other Schools of
^aivaistic Tantrism. M^linl is also known by
Mala and so the Maiinl is the generic term for
the series of letters or the alphabet.
The natural and phonetically scientific order
of the Sanskrit alphabet goes by the name of
Phrvamaiint which is popularly known as Matrika
or Siddha. When, on the other hand, no atten-
tion IS paid to the alphabetic origin and to its
natural order and when therefore the vowels and
consonants are taken promiscuously, the alphabet
IS called Uttaramalini, chiefly denoting that
order in which ‘na’ occupies the first position
and * pha * the last.
Malinivijayottara has reserved for itself the
various modes of application of the Uttaramaiint
for the mystic practices just as the Svacchanda
does, of the Phrvamaiint I believe that in the
time of the Sri Svacchanda either the order of the
alphabet from ‘ na ’ to ‘ pha ’ was unknown or less
appreciated and therefore less m vogue, or that
the followers of the Svacchanda did not believe
in the M^linimata. Of course Kshemaraja looks
at the Svacchanda in the Trika perspective but
there is no reference whatsoever to the Maiinl,
t.e., the Uttaramalmt, in the text of Svacchanda.
The Sanskrit alphabet as given in the
Uttaramaiint arrangement runs as below :
aJt ^ ^ 151
Maiint is of the greatest utility in infusing
the divine life into the body of practisers and all
the Tantrists are enjoined to have recourse to it
for the attainment of desired objects m all the
cases in which particular details and instructions
could not be punctiliously observed regarding
nySsa. Different parts of the human body
represent the different letters of the M^int.
While giving the three kinds of mantra called
para, apara and parapara, instances are furnished
as to how a particular incantation can be made
out from particular technical terms such as head,
eyes, etc. (see p, 135, Tantras^ra of our Series).
Commentary. — The text of the M&linivijaya-
tantra is difficult to be understood owing to the
numerous technicaliLies found in it. But the
attempts of AbhiOavagupta have left no point
unexplained and for this the Tantric public must
feel specially thankful to him. The first verse of
the Tantram he took up in his MMinlvijaya-
vSrttika and explained it so thoroughly that
connotations of several terms are made clearly
intelligible. The points, that could not find
room in the Varttika for want of space and owing
to its limited scope as Varttika, he discussed in
the Tantraloka.
The Tantraloka, as the author himself
declares, is a detailed expoation of the Tantram,
The reader of the Tantra could get an opportunity
of understanding the text more clearly if this
Department were to get the MS. of Abhinava’s
Phrvapanchika on it. (See commentary on Tan-
traloka, 1 6 th Ahnika). Abhinava has a very high
opinion of the Tantra and says in the Tantraloka
that the M^linlvijaya is the essence of the Trika
xvii
System which again represents the pith and
marrow of the different teachings of the Lord
enunciated m the different schools of Tantras.
ABSTRACT.
The great sages N^rada and others, feeling
athirst under the holy inspiration of Siva^akti for
the right realisation of the Supreme Principle,
repair to Kum^ra and, after paying due homage,
request him to initiate them in the mystic pro-
cesses of yoga. Kum^ra, thereupon takes com-
miseration on them and communicates the secret
knowledge of the M^linlvijayatantra as originally
addressed by Siva to Uma.
The whole range of the knowable is divided
into two classes, the acceptable and the avoidable.
The acceptables are : Siva, Sakti, Vidyesa,
Mantra, Mantresvara and the Jivas. The impu-
rity, actions, M3.y& and the whole world, as
her creation, form the category of the avoidables
The key to the success in both the spheres of
matter and soul is supplied by the right discern-
ment of the acceptable and the avoidable.
The supreme controller of the universe in
the words of the M^Iinlvijaya is all-doing, all-
knowing, all-sustaining and infinite. On the
emergence of desire at the ci eational stage, He
evolves out of His own Self the octad of Vijnaiia-
kevalas. He assigns to them the functions of
sustenance, destruction, preseivation and bene-
faction. For their sphere oi action He mani-
fests seven crores of mantras with theii respective
ranges. All these mantras are the living psychi-
cal forces and they gratify the wishes of a SAdhaka
by the well-merited bestowal of fruits.
The self comes into manifestation in the
fourfold capacity as Siva, Mantraraahesa, Mant-
resa and Mantra. Siva is the lord Himself.
Vijnanakala is a degree less than Mantra owing
to the defilement of mala. Pralayakala is
wrapped up in the defilements of mala and karma.
Mala stands for the imperfect knowledge and
the tree of the world shoots up therefrom.
Karma is the action in general. As virtuous, it
leads to pleasure and, as otherwise, it yields pain.
Sakala stands for the anus or jivas in general.
Their field is offered by the totality of categories
from kala to earth.*
* Cf* Tantras^lra- The group of pcrceivcrs designated Mantra-
maheavaras is domineered over by Sadasiva« At this stage
Rudras are one hundred and eighteen in
number and are headed by Angushthamtea.
According to their merits they are appointed as
Mantresvaras. They take over charge of their
departments and reward Brahma and others
according to their deserts. The sages receive
the sacred science of the knowable either as
acceptable or as avoidable from Brahma, etc. and
Manus, from the sages.
Of the seven crores of mantras one half of
the portion has, at the option of biva, attained
the deathless stage after favouring hosts of jivas.
Each principle from earth up to matter is
susceptible of being viewed from fifteen different
standpoints owing to the seven perceivers
regarded either as Sakti or as Saktiman and to
the principle itself ; those from Purusha to Kala,
from thirteen owing to the inapplicability of
objectivity is dim and is wholly overshadowed by subjectivity.
The Mantramahesvaras carry on their functions under the super*
vision of Isvara* This stage is marked by the polarity of objecti-
vity and subjectivity The Mantras under the guidance of
Aaantabhattaraka find their place at the stage of Suddhavidya-
It gives rise to the multiform objectivity. At the stage intervening
between Suddhavidya and mays, Vijnanakevalas only are m
existence as pure cognition. Maya is peculiar to Pralayakevalas^^
The principles from maya down to the earth fs the sphere of
Sakalas*
XX
perceptivity to Sakala therein. The principle
of mays is viewed from eleven standpoints
because of the further reduction of Pralayakala
as perceiver. Similarly, other principles know
each a further reduction of two standpoints up to
the last principle of Siva which has no diversity.
The spiritual teacher is defined as one who
knows all the aforesaid principles in their true
perspective. He occupies as lofty a position as
S'lva and is, as such, the revealer of the potency
of mantras. At his mere touch the people get
purged of all sins.
The inspiration of Rudra Sakti is ever
existent in him. The five indicative marks of
the Rudrasakti are . (i) firm devotion to Rudra,
(2) the success of the mantra capable of yielding
the desired object instantaneously, (3) the control
over all creatures, (4) the bringing to completion
of all undertakings, and (5) the poetic faculty.
The inspiration of Rudrasakti is primarily divi-
sible into three heads, Anava, S'akta and S'Sm-
bhava, each of which is fiftyfold with reference
to bhfita, tattva, atman, mantresa and l^akti and
to their sub-division?.
xxi
jSnava is that inspiration of Rudra^akti
which is attainable by utterance, conscious men-
tal discipline (karana), contemplation, incantation
and the bodily centres.
S'3.kta is the name of that stage which is
obtainable by the contemplation through the
mind on the object of meditation accompanied
by utterance.
S'ambhava indicates the state which is pro-
duced by the deep and penetrative spiritual
insight involving absolutely no mental concen-
tration on any particular object.
All the above forms of inspiration are
susceptible of being interpreted in the light of
the fivefold state, waking, dreaming, dreamless,
the fourth and beyond the fourth. The following
table is given to help the reader in tracing the
pentad of states in the chain of standpoints under-
going a gradual reduction by twos at each stage
of perceivers : —
f 1. Svarupa-sahala stape.
I («) Svarupa-sakala'-sakti waking
• state (jagrat),
I (&) Pralayakala = dreaming state
From earth to | (svapna).
matter. (c) Vijnanakala = dreamless state
(sasbupti).
rrf) Mantra, mantresa } -u .
mant^amahesa. f “4th state
(i) Sivasakti = beyond the .^tb
, state,
From Purusha
to kala.
f 8 Saiala stage.
I (a) Sakala = waking state.
ip)
I
(c)
id)
< As above.
Principle of
maya.
Mayordhva.
( S. PralayaTeala stage.,
I ia) Pralayakala =r waking state.
{b) Vijnanakalasakti = dreaming
state.
I f. u
I (<f) As above,
I (^) I
'4. Vtjnanahala stage.
(a) Vijnanakala = waking state.
( 5 ) Mantra = dreaming state.
(c) Mantiesa = dreamless state.
(d) Mantramahesa = the 4th state.
(e) As above.
Suddbavidya.
f 5 . Mantra stage.
] (o) Mantra = waking.
! ( 5 ) Mantresa = dreaming.
I (c) Mantramahesa = dreamless,
f (d) Sakti = the 4th
(«) Siva = beyond the 4th.
Isvara.
Sadasiva.
f 6. Uatiesa stage.
1 (a) Mantresa = waking.
(J) Mantramahesasakti = dream-
■\ i°g-
I (c) Mantramahesa = dreamless.
I As above.
' 7 Mantramahesa stage,
(a) Mantramahesa = waking.
^ (J) Kriyasakti = dreaming
(c) Jnanasakti = dreamless.
id) Icchasakti = the 4th.
L, («) Siva = beyond the 4th,
XXIU
Undifterentiat-
ed stage.
f Si&a stage.
! (a) Kriya. 1
I (5) Jnana. |
•{ (c) Iccha. }-
I (d) Ananda. |
I («) Cit. J
"(o) Waking.
(b) Dreaming.
• (if) Dreamless,
(rf) The 4 th.
.,(«) Beyond the
4th.
The synonyms of the states are ;
(*) Jagrat = Pmdastha = Sarvatobhadra.
(i) Svapna = Padastha = Vyapti
(o) Sushupti = Rupastha = Mahavyapti,
Turya = Pracaya = Rupatita.
(«) Turyatita = Mahapracaya.
The triple manifestation of the transcendental
self, as an average self, as energy and as Siva,
constitutes the triad of fundamentals forming the
central theme of the Trika Philosophy, It covers
the entire field of Tattvas of the Saivaisin, the
Atman overlapping as many as those beginning
with earth and ending with the Vijnanakala ;
Vidy& or Sakti, those from Mantra to Mantre^vara
and the rest constituting the state of Siva.
The fourfold classification of the Tattwas
from the evolutionistic standpoint is termed
the earthly, the material, the mayic and the Sak-
tic. Among these the first is pervaded by
DhSrika Kala. It has only one Tattwa, one
letter, one world, one mantra represented by
‘ ksha ’ and sixteen worlds. Apyayani Kala
pervades the second. Twenty-three principles
from water upwards and as many letters (ta and
others) are assigned to it. Five words, five
mantras and fifty-six worlds are included in it.
The third is permeated by the Bodhim Kala.
Seven principles, twenty-eight worlds, seven
letters, two words and two mantras are found in
It. The last is covered by Utphyini and there
are three principles, three letters, eighteen
worlds, one word and one mantra in this class.
The final principle is called Siva, As such, it is
under the Avakasada kala and has sixteen vowels,
one mantra and one word. The above four
classes are respectively presided over by Brahma,
A
Vishnu, Rudra and Is vara.
In giving the genesis of the Sanskrit alphabet
from 'a’ to' ksha ’ there occurs a description as to
how the inseparable Sakti of the Lord, at the
cosmic stage, evolves as cognition and activity
when He feels the holy impulse of bringing into
manifestation the world as we see it. The faculty
that gives the determinate knowledge, ‘this is
thus and not otherwise ’, is known as jfianasakti.
XX7
The kriya^akti denotes that faculty wherethrough
the determination, ‘ let such and such thing
come to light’, is translated into action. As
regards the universe of sound, Sakti appears as
Piirvam§,lint representing the alphabet from * a ’
to ‘ ksha Aghora is said to be awakened into
action by Paramesvara and at His desire he
vitalises m^yS. and from her emanate various
letters and these letters are the source of
knowledge in general.
Although the Sakti of SW possesses infinite
forms, she is chiefly known through her three
aspects— (a) apara or ghoratari, (b) parapara or
ghora, and (c) parS. or aghora. The apar3> keeps
always surrounding the Rudra souls and pushes
the Jivas on the downward march by attaching
them to sense objects. Parapara, like the former,
hinders the progress of the jivas towards their
goal of life and brings about their attachment to
the mixed fruit of pain and pleasure. Lastly,
par§ occupies herself in conducting the creatures
to the highest end of life, the attainment of
Siva stage. The Uttaramhlint in which also
Sakti appears is referred to above.
The three respective mantras of the above
triad are given in the phraseology of the different
parts of the human organism.
The allotment of the six systems of the path
(adhvan) is substantially the same in the Uttara*
m^llint as in the Phrvamaimt. The former in
this respect differs from the latter inasmuch as
the order of the alphabet is different to and
other than that given for the former. ‘ Pha ’ is
assigned to the principle of earth. From ‘ da ’
to ‘jha’the twenty-three letters are respectively
allocated to the corresponding 23 principles
beginning with water and ending with matter.
The principles from purusha to m^ya claim, one
each, the letters from ‘ cha ’ to ‘ a ’ ; * 1 ’ to
‘gha* cover respectively the principles Suddha-
vidya, Isvara and Sad^iva. The principle of
Siva embraces the sixteen letters from ‘ ga * upto
‘na.’
For understanding the application of the
three mantras of para, apara and parapara, as
regards the different principles, the readei is
advised to consult the passage given on page 24
M^lintvijaya.
xxvii
The knowledge of the acceptable as also of
the avoidable is indispensable for the attainment
of yoga which, as such, is the unification of the
individual soul with the universal. JfiSna as
well as yoga lead alike to the goal of life as
referred to above. The former is threefold as
being based on what is heard, on contemplation
and on living realisation of the reality. The first
deals with it as dwelt upon here and there in the
sacred texts. The second involves a deeper
study of those in their entirety with an eye to
sifting the fundamentals. The third marks the
final stage of the seeker after truth and is
possible only on the fixity of the previous stage.
Yogi also has to go through the four stages
while on the path of Yoga. According to the
degree of divine inspiration, he is called (i)
Samprapta, (2) Ghatamana, (3) Siddha and (4)
Siddhatama.
Samprapta is one who has received initi-
ation through a line of teachers and is living
upto it.
Ghatamana refers to him who again and
again checks and restrains his mind from the
outside influence and concentrates it on th« truth,
xxviii
By the continuity of efforts owing to the
ever-increasing interest, he gets success in dis-
ciplining his mind into the concentration on that
truth exclusively, and is called Siddhayoga.
When getting totally identified with the
highest principle so as to lose his individuality
to the utter disregard of the circumstances he is
placed in, he becomes siddha. In this stage
alone he is really justified to uplift the depressed
humanity.
The saiva teacher is advised to purge his
disciple of all the impurities peculiar to the
different worlds numbering ii8 which respec-
tively cover the range of principles from Prthvt
to SadS.^iva before he can lead him to find the
reality in Siva.
The purification of the soul is to be neces-
sarily undergone not only in the above way but
also in the body which microcosmically repre-
sents all the principles.
The Milinivijaya has a set of mudrSs on the
exercise of which it lays a great stress and
enumerates them as follows : —
(a) Trishla. (b) Padraa. (c) Sakti. (d)
(3akra. (e) Vajra. (f) Danda. (g) DamshtrS.
xxix
(h) Mahapreta. (i) Mahamudra. (j) Khages-
vari. (k) Mahodaya. (1) Karala. (m) Khat-
vanga. (n) Kapala. (o) Hala (p) Pasa. (q)
Ankusa. (r) Grhanta. (s) Trisikhamudgara.
(t) Avaha. (u) Sthapani. (v) Rodha. (w)
Dravyada. (x) Nati. (y) Amrta, and (z) Vogan
mudra.
Their mantras are to be formed by prefixing
the syllables ‘ om ’ and ‘ Hrtm * and afiEixmg the
word ‘ namah ’ at the end.
A follower of the Maiint School, if and
when he desires to perform a sacrifice, must
have purificatory baths technically known as
Bhasmasnana, Jalasnana, Agnisnana, Vayusnana
and Divyasnana. Being thus purified he should
enter the sacrificial altar and offer worship to
the deities of the entrance. He should consider
himself as akin to Siva in the form of light and
should electrify himself with the vital energy of
consciousness consisting in ‘ I am He.’ He
should identify his body with the matrka assign-
ing each of the parts of his body to the
corresponding letters of the alphabet according
to the arrangement of the matrkanyasa. In the
saktanyasa which he has to observe after this,
XXX
he has to identify his body with the three vidySs
alluded to above. Then he has to perform the
mental saciifice for the details of which the
student is advised to consult the text p. 48
M aiinlvijayatanti am .
As regards the physical worship the wor-
shipper IS to worship Ganesa as three-eyed, as
elephant-headed and as dwarfish in stature. The
puj^ to Ganesa being over, he has to contemplate
^iva as seated on the sixfold seat of Ananta,
Dharma, Jnana, Vairagya, Aisvarya, and Karnika
and as bearing a sword, a shield, fierce to look
at, of great jaws, terrible and with his eyebrows
knit together and surrounded by the eight deities
(matrkas).
Then he should begin the sacrifice. Two
vessels, one big and one small, formed of gold
and full of perfumed water, should be placed
with two canopies of white cloth over them.
Indra and other deities of the quarters should be
requested to watch the proceedings so as to ward
off the malignant influences while the smaller
vessel IS passed round and its water allowed to
drop. Then he should prepare a kunda for the
fire. The fire should necessarily be got either in
XXXI
a copper vessel or in an earthen pot and should
receive the several ceremonies of birth, etc. He
should perform homa b)^ mutteiing the mula-
mantra one hundred times and the ottier attend-
ant mantras ten times. The homa being over, he
may rest and go to sleep.
If he sees a good dream he may express it
to his disciples and if otherwise he should per-
form the homa.
The vows that a Tantric disciple has to
observe are — (A) that he should always offer
worship (a) to his deity, (b) to the fire, (c) to the
spiritual teacher and (d) to the goddesses ; (B)
that he should not eat without offering his food
to them ; (C) that he should refrain from using
the property dedicated to the deity, the guru
and Candi ; (D) that he should not even for a
moment engage himself in idle and unavailing
pursuits and lastly (E) that he should either be
fixed in the practice of yoga or in that of the
mantra.
When by the proper and satisfactory dis-
charge of the duties prescribed for him, the
disciple gives an unmistakable proof of his
ardent admiration for the Saivism and when
consequently the Saiva teacher also feels justi-
fied in initiating him in its mysteries by his own
conviction in the depth and genuineness of the
disciple’s longing for the same, the latter should
have the mystic diagrams drawn on the carefully
selected piece of ground in conformity with the
rules and regulations detailed in the M^linlvija-
yatantram. In their centre he should invoke
Bhairava and perform the phjk to Him. There-
upon, he should approach Him with the follow-
ing. — ‘ At Thy dictate, O Lord, I have been
installed in the position of a preceptor. The
disciples are fully under the sanctifying influence
of Siva&kti. They, as such, deserve Thy favour.
They have sought Thy help in securing it.
Therefore, O Lord, I pray, be kind to me and let
my body be enshrined by Thee so that I may be
qualified to render them due assistance.’
The prayer being over, he should believe
and feel that the six kinds of the Path are
presided over by Bhairava and that his body has
veritably been penetrated into by the divine
spirit and the cloaks of mala that conceal his
\ •••
- kinship with Siva have fallen one by one l^ing
it entirely bare to him. In this stage he should
identify himself with his disciple and with the
' path in which the diseiple is to be initiated by
the holy faith, ‘ I alone am the supreme reality ;
this whole universe is in me ; I am the stay and
■ support of this all.’
The unification of the Sishya, the teacher
and the rest of the world into the one ultimate
reality is the Nirvam. This is as regards the
outer a^ct of initiation.
As regards the inner side, the teacher has
to bring in the Jiva of his disciple from the
outside into his own self and then he has to
awaken the serpent force in him and move it up
from centre to centre till it reaches the Brahmic
aperture in the head. The discipfe, that is thus
united with the supreme principle by his own
spiritual teacher, witnesses the destruction of his
bondage of mS>ya and never, thenceforth, takes
his birth and becomes a pasu.
If the disciple after receiving initiation feels
a strong impulse to acquire the mystic povVers,
ha may repair to his guru an4 obtain instrac*
xxxiv
tions from him regarding the performance of
certain penances leading to that end.
In case the SS.dhaka aspires after the attain-
ment of the stage of Acarya, he must acquire a
higher mode of initiation leading to enjoyment
both here and hereafter. The formation of the
diagrams and the kundas and such other external
requisites have no significance in it. He has
only to consider and really believe that his body
has been burnt by the bright fire of energy
enkindled from the tip of the toe up to the
cranium through the help of mahamudrS. After
that he has to consider himself as possessed of an
ethereal form purged of the impurities closely
accompanying the principle of materiality.
The inspiration of SivaSakti as revealed in
him is determined by the particular movement
of Dantakashtha. The reception of the divine
inspiration is betokened by the five states of
(i) happiness, (2) the awakening of the serpent
force, (3) the bodily tremulation, (4) sleep and
(5) intoxication. In this initiation sixty-four
lamps are to be lighted and the worship to Siva
. is offered in a conch full of herbs and perfumed
water with which the S^dhaka is anointed to-
wards the close of the ceremony,
A. spiritual teacher, who has already obtained
control over the different principles constituting
the world, must very well ascertain the tendency
of the disciple towards a particular principle,
before he instructs him in the way to^ achieve
success in securing the conquest thereof. He
should never allow him to swerve from that with
which he has made an effort already to unify
himself. He is sure to get union with Siva
through that after enjoying particular privileges
peculiar hereto.
But the place must invariably be in all
cases very well chosen for entering upon the
yogic practices. It must either be a cave or a
cell with no din of the world and perfectly
charming as regards scenery* It must be a safe
, retreat from all evil contaminations.
Such a place very well serves the purpose
of 'the< yogi who has habituated himself to a
particular posture day and night. A man of the
street or a man of the field cannot take to yoga
and profit by that. A candidate for that must
have curbed his passions to the entire subjuga-
tion of the mind* He must have had an
xxxvi
established practice in the suppression of breath.
All the sense activities must be under his control.
He must have overcome sleep, anger, and the
mental restlessness and must be altogether imper-
vious to pain.
A candidate with such qualifications is
entitled to yogic practice and if he continue to
follow the methods adopted for different dhS*
ranSs, he is sure to Win his conquest of the
entire cosmos. The palm of the glory attendant
upon the success in each dharanS from earth to
Siva is very well described in the latter portion
of the M^linivijaya. If the seeker after truth
dives deeper in the mysteries of them, he will
himself examine the truth of the statements
made so often in connection with the dh^n^.
His patience will not be exhausted by the minute
details recorded in relation to the dh^nls
because the success in one particular dh^rand,
will repay the trouble in an incalculable way.
madhusudan kaul.
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